WEBVTT

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In the name of Allah, the Most Gracious, the Most Merciful.

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Ifadah Center

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for Humanities Studies and Research

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presents

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Abridged Sahih al-Bukhari

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Chapter: People Asking the Imam for Rain During a Drought

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Narrated by Ibn ‘Umar, he said:

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I often recall the words of the poet

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while I look at the face of the Prophet, peace be upon him, praying for rain,

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and he would not descend until every gutter flowed with water.

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"And a fair-skinned one, through whose face the clouds are asked for rain,

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a succor to the orphans, a protector of the widows."

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This is a statement of Abu Talib.

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Commentary on the hadith:

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"Until it flows" (yajishu): a thing is said to 'jasha' when it moves or surges.

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Here, it is a metaphor for the abundance of rain.

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"Every gutter" (mizab):

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The gutter is that from which water flows down from a high place.

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"Succor to the orphans" (thumal al-yatama):

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Meaning he feeds the orphans and takes care of their affairs.

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"Protector of the widows" (‘ismatun lil-aramil):

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Meaning he prevents them from need and destitution.

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This is a statement of Abu Talib,

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meaning the uncle of the Prophet, peace be upon him.

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From the benefits of the hadith:

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The hadith demonstrates the swiftness with which the supplication of the Prophet, peace be upon him, was answered.

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For the Messenger of Allah, peace be upon him, would not descend from the pulpit after praying for rain

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until every gutter was overflowing with water.

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It also shows that a person may be reminded of one thing by another.

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Thus, Ibn ‘Umar, may Allah be pleased with them both, whenever he saw rain,

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he would recall the prayer for rain of the Messenger of Allah, peace be upon him.

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The hadith indicates that poetry in praise of Islam and the Messenger, peace be upon him,

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is praiseworthy, not blameworthy.

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Narrated by Anas ibn Malik:

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That ‘Umar ibn al-Khattab, may Allah be pleased with him, whenever they suffered a drought,

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would pray for rain through al-‘Abbas ibn ‘Abd al-Muttalib.

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He would say:

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"O Allah, we used to beseech You through our Prophet, and You would grant us rain;

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and now we beseech You through the uncle of our Prophet, so grant us rain."

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He said: And they would be granted rain.

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Commentary on the hadith:

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"Whenever they suffered a drought" (idha qahtu):

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Meaning when the rainfall was withheld from them.

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"O Allah, we used to beseech You through our Prophet":

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Meaning during his lifetime, peace be upon him.

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From the benefits of the hadith:

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It is derived from the hadith:

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The permissibility of seeking intercession through the supplication of a righteous person during a prayer for rain.

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It also shows the recommendation of seeking intercession through people of goodness and righteousness,

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and the people of the house of Prophethood.

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It also highlights the virtue of al-‘Abbas and ‘Umar, may Allah be pleased with them both.

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In the report,

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there is guidance to observe the status of people and place them in their proper ranks.

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Chapter: Supplication During the Prayer for Rain While Standing

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Narrated by Abu Ishaq, he said:

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‘Abdullah ibn Yazid al-Ansari went out,

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and al-Bara’ ibn ‘Azib went out with him,

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as did Zayd ibn Arqam, may Allah be pleased with them.

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He prayed for rain,

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and he stood before them on his feet, without a pulpit.

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He sought forgiveness,

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then he prayed two rak‘ahs, reciting aloud.

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He did not call the adhan nor the iqamah.

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Abu Ishaq said:

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‘Abdullah ibn Yazid al-Ansari had seen the Prophet, peace be upon him.

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Commentary on the hadith:

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"‘Abdullah ibn Yazid al-Ansari went out":

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Meaning to the open desert.

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This was when he was the governor of Kufa.

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"He prayed for rain":

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Meaning ‘Abdullah ibn Yazid, may Allah be pleased with him.

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"And ‘Abdullah ibn Yazid al-Ansari had seen the Prophet, peace be upon him":

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The intent is:

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That the action of the Companion, may Allah be pleased with him, carries the authority of a Prophetic ruling (marfu‘).

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From the benefits of the hadith:

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It is derived from the hadith:

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The recommendation of seeking forgiveness during the prayer for rain.

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It also shows the legitimacy of reciting aloud in the prayer for rain.

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It also shows that the prayer for rain does not require an adhan or an iqamah.

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Chapter: People Raising Their Hands with the Imam During the Prayer for Rain

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Narrated by Anas, may Allah be pleased with him:

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That the Messenger of Allah, peace be upon him,

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would not raise his hands in any of his supplications

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except in the prayer for rain;

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for he would raise his hands

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until the whiteness of his armpits could be seen.

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Commentary on the hadith:

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"Until the whiteness of his armpits could be seen":

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Meaning an exaggeration in raising the hands.

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From the benefits of the hadith:

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It is derived from the hadith:

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That the Sunnah in the supplication for rain

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is to exaggerate in raising the hands,

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because it is a supplication of hope and earnest desire.

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It also shows that the follower (ma’mum) follows the Imam in this.

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Chapter: What is Said When it Rains

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Narrated by ‘A’ishah:

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That the Messenger of Allah, peace be upon him,

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whenever he saw rain, would say:

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"O Allah, a beneficial downpour."

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"O Allah, a beneficial downpour."

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Commentary on the hadith:

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"O Allah, a beneficial downpour" (sayyiban nafi‘an):

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Meaning: We ask You for abundant, beneficial rain that is not harmful.

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From the benefits of the hadith:

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It is derived from the hadith:

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The recommendation of using the transmitted supplications at the time of rainfall,

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and asking Allah, the Almighty and Majestic, that the rain be beneficial and not harmful.

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Chapter: When the Wind Blows

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Narrated by Anas ibn Malik, he said:

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Whenever a fierce wind blew,

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it would be recognized on the face of the Prophet, peace be upon him.

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Commentary on the hadith:

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"Fierce" (shadidah): meaning strong.

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"Blew" (habbat): meaning it surged and intensified.

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"It would be recognized on the face of the Prophet, peace be upon him":

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Meaning the effect of the wind was recognized in the change of the Prophet’s face, peace be upon him,

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by the appearance of a sign of fear upon him,

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fearing that the wind might have been sent as a punishment.

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From the benefits of the hadith:

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It is derived from the hadith:

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That the wind is one of the soldiers of Allah, the Almighty.

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The hadith indicates that the state of the believer is between fear and hope.

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Chapter: The Statement of the Prophet, peace be upon him:

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"I have been aided by the easterly wind (al-Saba)."

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Narrated by Ibn ‘Abbas:

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That the Prophet, peace be upon him, said:

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"I have been aided by the easterly wind,

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and the people of ‘Ad were destroyed by the westerly wind (al-Dabur)."

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Commentary on the hadith:

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"By the easterly wind" (bi-al-Saba): meaning the wind from the east.

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It is also said:

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That which comes from behind you when you face the Qiblah.

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From the benefits of the hadith:

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It is derived from the hadith:

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The permissibility of a person informing others of what Allah has favored him with,

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by way of speaking of Allah’s blessing and expressing gratitude.

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It also provides guidance to take heed from past nations.

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Chapter: What is Said Regarding Earthquakes and Signs

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Furthermore, it is derived from the hadith:

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Chapter: What is Said Regarding Earthquakes and Signs

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Narrated by Ibn ‘Umar, he said:

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The Prophet, peace be upon him, mentioned:

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"O Allah, bless us in our Sham (Levant).

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O Allah, bless us in our Yemen."

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They said: "O Messenger of Allah,

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and in our Najd?"

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He said:

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"O Allah, bless us in our Sham.

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O Allah, bless us in our Yemen."

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They said: "O Messenger of Allah,

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and in our Najd?"

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I think he said on the third time:

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"There are earthquakes and tribulations,

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and from there the horn of Satan will emerge."

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Commentary on the hadith:

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"Bless" (barik):

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Blessing (barakah):

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The abundance of good and its continuity.

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"Our Najd":

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Which is the direction of Iraq.

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"The horn of Satan":

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Meaning his followers and his party.

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It is also said that the Dajjal will emerge from there.

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From the benefits of the hadith:

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The hadith establishes the superiority of some places over others by textual evidence.

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It also provides guidance to stay away from the sources of tribulations.

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Chapter:

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None knows when rain will come except Allah.

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Narrated by Ibn ‘Umar, may Allah be pleased with them both:

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From the Prophet, peace be upon him, who said:

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"The keys of the Unseen are five."

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In a narration:

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“Lo! Allah! With Him is knowledge of the Hour. He sendeth down the rain, and knoweth that which is in the wombs. No soul knoweth what it will earn to-morrow, and no soul knoweth in what land it will die. Lo! Allah is Knower, Aware.” (31:34)

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None knows them except Allah:

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None knows what the wombs contain except Allah;

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none knows what will happen tomorrow except Allah;

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none knows when rain will come except Allah;

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in a narration:

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"And no soul knows what it will earn tomorrow,"

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“Lo! Allah! With Him is knowledge of the Hour. He sendeth down the rain, and knoweth that which is in the wombs. No soul knoweth what it will earn to-morrow, and no soul knoweth in what land it will die. Lo! Allah is Knower, Aware.” (31:34)

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and none knows when the Hour will be established except Allah.

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Commentary on the hadith:

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"None knows what the wombs contain":

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Meaning what is diminished from what is within them,

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whether the fetus perishes,

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or it dwindles or vanishes.

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"The Hour will be established":

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The Hour is the Day of Resurrection.

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From the benefits of the hadith:

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The hadith invalidates the conjectures of astrologers in their engagement with knowledge of the Unseen.

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It also shows that whoever claims knowledge of the Unseen has lied.

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Book of the Eclipse

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Chapter: Prayer During a Solar Eclipse

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Narrated by Abu Bakrah, he said:

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The sun was eclipsed during the time of the Messenger of Allah, peace be upon him,

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and he went out dragging his cloak,

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until he reached the mosque,

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and the people gathered to him,

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and he led them in a two-rak‘ah prayer,

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The sun cleared.

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He said:

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"The sun and the moon are two signs among the signs of Allah.

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They do not eclipse for the death of anyone,

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according to one narration,

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nor for his life.

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Rather, Allah the Almighty strikes fear into His servants through them.

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When that happens,

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pray and supplicate until what you are experiencing is dispelled."

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That was because a son of the Prophet, peace be upon him, had died,

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who was called Ibrahim.

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People spoke about that.

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Commentary on the hadith:

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Chapter: Prayer during a solar eclipse.

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The eclipse prayer is a prayer of awe.

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The prayer for rain (istisqa') is a prayer of longing.

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He was dragging his garment,

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meaning in a state of alarm.

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The people flocked to him,

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meaning they returned to him and gathered.

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It was also said:

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They came in succession,

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one after another.

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The meaning of gathering is more apparent in this context.

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The sun cleared,

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meaning it was uncovered and became visible.

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"Dispelled" means it passes away.

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From the benefits of the hadith:

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It is derived from the hadith

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that the Sunnah for the eclipse prayer is two rak'ahs.

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It also contains the obligation of seeking refuge with Allah the Almighty,

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and supplicating for the removal of distress.

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A scholar must dispel misconceptions

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and correct doctrinal errors

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related to cosmic phenomena.

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The hadith also points to the greatness of the blessing of the sun and the moon.

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From Abu Mas'ud, who said:

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The Messenger of Allah, peace be upon him, said:

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"The sun and the moon do not eclipse for the death of anyone, nor for his life.

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Rather, they are two signs among the signs of Allah.

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So when you see them, pray."

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From Ibn 'Umar, may Allah be pleased with them both:

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From the Prophet, peace be upon him, who said:

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"The sun and the moon do not eclipse for the death of anyone, nor for his life.

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Rather, they are two signs among the signs of Allah.

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So when you see them, pray."

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From al-Mughirah Ibn Shu'bah, who said:

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The sun eclipsed on the day Ibrahim died.

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The people said,

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"It eclipsed for the death of Ibrahim."

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So the Messenger of Allah, peace be upon him, said:

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"The sun and the moon are two signs among the signs of Allah.

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They do not eclipse for the death of anyone, nor for his life.

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So when you see them,

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supplicate to Allah and pray until it clears."

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Commentary on the hadith:

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"Two signs among the signs of Allah,"

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meaning two markers from the signs of Allah,

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indicating His oneness and His immense power,

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or two signs to frighten His servants with His might and severity.

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"When you see them,"

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the dual form is used in reference to the sun and the moon.

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"For the death of anyone, nor for his life,"

00:14:52.610 --> 00:14:56.759
meaning because of the death of someone or because of his life.

00:14:56.759 --> 00:15:01.240
Ibrahim was the son of the Prophet, peace be upon him,

00:15:01.240 --> 00:15:05.360
and his mother was Mariyah the Copt, may Allah be pleased with her.

00:15:05.360 --> 00:15:09.059
He passed away in the tenth year of the Hijrah.

00:15:09.059 --> 00:15:13.929
"Until it clears" means until the eclipse passes.

00:15:13.929 --> 00:15:17.500
From the benefits of the hadith:

00:15:17.500 --> 00:15:19.659
It is derived from the hadith:

00:15:19.659 --> 00:15:23.940
Seeking refuge with the Most Gracious, the Most Merciful, to remove distress.

00:15:23.940 --> 00:15:30.279
The hadith states that the sun and the moon are two signs with which Allah strikes fear into His servants.

00:15:30.279 --> 00:15:39.000
The hadiths contain a refutation of those who claim that the planets have an influence on earthly events.

00:15:39.000 --> 00:15:42.690
Chapter: Charity during an eclipse.

00:15:42.690 --> 00:15:45.649
From 'A'ishah, who said:

00:15:45.649 --> 00:15:51.169
The sun eclipsed during the time of the Messenger of Allah, peace be upon him.

00:15:51.169 --> 00:15:52.649
In one narration:

00:15:52.649 --> 00:15:54.409
It returned in the forenoon.

00:15:54.409 --> 00:16:00.409
The Messenger of Allah, peace be upon him, passed between the dwellings.

00:16:00.409 --> 00:16:02.009
In one narration:

00:16:02.009 --> 00:16:06.090
He sent a caller to announce: "Prayer is gathering."

00:16:06.090 --> 00:16:10.809
The Messenger of Allah, peace be upon him, led the people in prayer.

00:16:10.809 --> 00:16:14.019
He stood and prolonged the standing.

00:16:14.019 --> 00:16:15.460
In one narration:

00:16:15.460 --> 00:16:21.700
He said the takbir, and the Messenger of Allah, peace be upon him, recited a long recitation.

00:16:21.700 --> 00:16:23.490
Then he said the takbir.

00:16:23.529 --> 00:16:25.169
In one narration:

00:16:25.169 --> 00:16:31.299
The Prophet, peace be upon him, recited aloud in the eclipse prayer.

00:16:31.299 --> 00:16:34.340
Then he bowed and prolonged the bowing.

00:16:34.340 --> 00:16:37.179
Then he stood and prolonged the standing,

00:16:37.179 --> 00:16:40.059
which was shorter than the first standing.

00:16:40.059 --> 00:16:42.820
Then he bowed and prolonged the bowing,

00:16:42.820 --> 00:16:45.700
which was shorter than the first bowing.

00:16:45.700 --> 00:16:48.820
Then he prostrated and prolonged the prostration.

00:16:48.860 --> 00:16:53.990
Then he did in the second rak'ah what he did in the first.

00:16:53.990 --> 00:16:55.429
In one narration:

00:16:55.429 --> 00:17:00.110
He completed four bowings and four prostrations.

00:17:00.110 --> 00:17:03.549
Then he left, and the sun had cleared.

00:17:03.549 --> 00:17:05.269
He delivered a sermon to the people.

00:17:05.269 --> 00:17:08.029
He praised Allah and extolled Him.

00:17:08.029 --> 00:17:09.789
Then he said:

00:17:09.789 --> 00:17:14.109
"The sun and the moon are two signs among the signs of Allah.

00:17:14.109 --> 00:17:18.490
They do not eclipse for the death of anyone, nor for his life."

00:17:18.529 --> 00:17:19.970
In one narration:

00:17:19.970 --> 00:17:25.670
"Rather, they are two signs among the signs of Allah that He shows to His servants.

00:17:25.670 --> 00:17:27.789
So when you see that,

00:17:27.789 --> 00:17:30.150
supplicate to Allah, say the takbir,

00:17:30.150 --> 00:17:32.819
pray, and give charity."

00:17:32.819 --> 00:17:34.460
Then he said:

00:17:34.460 --> 00:17:36.779
"O Ummah of Muhammad!

00:17:36.779 --> 00:17:43.640
By Allah, there is no one more jealous than Allah that His servant or His maidservant should commit adultery.

00:17:43.640 --> 00:17:45.839
O Ummah of Muhammad!

00:17:45.839 --> 00:17:48.720
By Allah, if you knew what I know,

00:17:48.759 --> 00:17:53.490
you would laugh little and weep much."

00:17:53.490 --> 00:17:55.009
In one narration:

00:17:55.009 --> 00:17:59.960
Then he commanded them to seek refuge from the punishment of the grave.

00:17:59.960 --> 00:18:03.309
Commentary on the hadith:

00:18:03.309 --> 00:18:07.150
"During the time of the Messenger of Allah, peace be upon him,"

00:18:07.150 --> 00:18:09.039
meaning in his era.

00:18:09.039 --> 00:18:11.720
"Which was shorter than the first standing,"

00:18:11.720 --> 00:18:13.680
meaning he prolonged the recitation.

00:18:13.680 --> 00:18:17.819
It is less than the recitation in the first standing.

00:18:17.819 --> 00:18:22.500
"Then he did in the second rak'ah what he did in the first,"

00:18:22.500 --> 00:18:24.539
meaning he stood twice,

00:18:24.539 --> 00:18:26.380
and recited twice,

00:18:26.380 --> 00:18:30.430
and prolonged the recitation, bowing, and prostration.

00:18:30.430 --> 00:18:31.829
"Then he left,"

00:18:31.829 --> 00:18:33.589
meaning from the prayer,

00:18:33.589 --> 00:18:35.710
"and the sun had cleared,"

00:18:35.710 --> 00:18:38.349
meaning it was uncovered and appeared.

00:18:38.349 --> 00:18:40.750
"Between the dwellings,"

00:18:40.750 --> 00:18:47.269
by "dwellings" is meant the houses of the wives of the Prophet, peace be upon him.

00:18:47.309 --> 00:18:49.390
"O Ummah of Muhammad!"

00:18:49.390 --> 00:18:52.349
In this call, there is a sense of compassion,

00:18:52.349 --> 00:18:55.410
just as a father addresses his child.

00:18:55.410 --> 00:18:58.009
"By Allah, there is no one more jealous,"

00:18:58.009 --> 00:19:00.019
meaning from the attribute of jealousy.

00:19:00.019 --> 00:19:06.059
"By Allah, if you knew what I know, you would laugh little and weep much,"

00:19:06.059 --> 00:19:11.819
meaning if you knew the greatness of Allah's retribution against the criminals and the severity of His punishment,

00:19:11.819 --> 00:19:15.900
and the horrors of the Day of Resurrection and its states as I have known them,

00:19:15.900 --> 00:19:18.859
you would not laugh at all.

00:19:18.859 --> 00:19:22.460
From the benefits of the hadith:

00:19:22.460 --> 00:19:24.619
It is derived from the hadith:

00:19:24.619 --> 00:19:28.819
Hastening to prayer, dhikr, takbir, and charity

00:19:28.819 --> 00:19:31.380
upon the occurrence of a solar or lunar eclipse,

00:19:31.380 --> 00:19:35.099
or similar events like earthquakes or intense darkness,

00:19:35.099 --> 00:19:38.130
and other such horrors.

00:19:38.130 --> 00:19:41.569
The hadith explains the manner of the eclipse prayer:

00:19:41.569 --> 00:19:44.529
In every rak'ah, there are two bowings.

00:19:44.569 --> 00:19:49.059
The hadith contains the command to supplicate and beseech Him in prayer.

00:19:49.059 --> 00:19:51.900
It encourages performing good deeds,

00:19:51.900 --> 00:19:56.250
especially charity, the benefit of which is far-reaching.

00:19:56.250 --> 00:20:00.009
It establishes the legitimacy of the Imam's exhortation during such signs,

00:20:00.009 --> 00:20:02.940
and commanding the people to perform acts of righteousness.

00:20:02.940 --> 00:20:05.059
It contains the prohibition of sins,

00:20:05.059 --> 00:20:08.390
and a warning against major sins.

00:20:08.390 --> 00:20:14.869
The hadith shows that the Prophet, peace be upon him, was the most knowledgeable of creation regarding Allah the Almighty,

00:20:14.869 --> 00:20:20.299
and that there is no law except through his path, peace be upon him.

00:20:20.299 --> 00:20:26.349
The hadith points to the prohibition of adultery.

00:20:26.349 --> 00:20:31.910
Chapter: The call "Prayer is gathering" during an eclipse.

00:20:31.910 --> 00:20:35.589
From 'Abdullah Ibn 'Umar, who said:

00:20:35.589 --> 00:20:41.230
When the sun eclipsed during the time of the Messenger of Allah, peace be upon him,

00:20:41.230 --> 00:20:44.869
it was announced: "Prayer is gathering."

00:20:44.869 --> 00:20:49.990
The Prophet, peace be upon him, bowed twice in his prostration.

00:20:49.990 --> 00:20:51.509
Then he stood,

00:20:51.509 --> 00:20:54.390
and bowed twice in his prostration.

00:20:54.390 --> 00:20:55.910
Then he sat.

00:20:55.910 --> 00:20:58.390
Then it cleared from the sun.

00:20:58.390 --> 00:20:59.509
He said:

00:20:59.509 --> 00:21:02.750
And 'A'ishah, may Allah be pleased with her, said:

00:21:02.750 --> 00:21:08.019
"I have never prostrated a prostration longer than that."

00:21:08.019 --> 00:21:11.470
Commentary on the hadith:

00:21:11.470 --> 00:21:13.710
"Prayer is gathering,"

00:21:13.710 --> 00:21:17.029
meaning without adhan or iqamah.

00:21:17.029 --> 00:21:19.190
"Then it cleared from the sun,"

00:21:19.190 --> 00:21:21.309
meaning it appeared.

00:21:21.309 --> 00:21:24.940
From the benefits of the hadith:

00:21:24.940 --> 00:21:27.059
It is derived from the hadith:

00:21:27.059 --> 00:21:31.740
That it is not prescribed for the eclipse prayer to have an adhan or iqamah.

00:21:31.740 --> 00:21:35.779
It contains the recommendation of long prostration in the eclipse prayer.

00:21:35.779 --> 00:21:37.660
The wisdom in that is

00:21:37.660 --> 00:21:43.259
that the eclipse prayer is a prayer of awe and seeking refuge with Allah the Almighty,

00:21:43.299 --> 00:21:47.339
and the closest a servant is to his Lord is when he is prostrating.

00:21:47.339 --> 00:21:56.160
Thus, the length of the prostration corresponds to the length of seeking refuge and drawing near to Allah, the Glorified and Exalted.

00:21:56.160 --> 00:22:00.940
Chapter: Seeking refuge from the punishment of the grave during an eclipse.

00:22:00.940 --> 00:22:05.420
From 'A'ishah, the wife of the Prophet, peace be upon him:

00:22:05.420 --> 00:22:08.940
A Jewish woman came to ask her.

00:22:08.940 --> 00:22:10.779
She said to her:

00:22:10.779 --> 00:22:14.309
"May Allah protect you from the punishment of the grave."

00:22:14.349 --> 00:22:20.109
'A'ishah, may Allah be pleased with her, asked the Messenger of Allah, peace be upon him,

00:22:20.109 --> 00:22:23.269
"Are people punished in their graves?"

00:22:23.269 --> 00:22:27.150
The Messenger of Allah, peace be upon him, said:

00:22:27.150 --> 00:22:30.490
"I seek refuge in Allah from that."

00:22:30.490 --> 00:22:31.930
In one narration:

00:22:31.930 --> 00:22:34.849
"Yes, the punishment of the grave."

00:22:34.849 --> 00:22:37.930
'A'ishah, may Allah be pleased with her, said:

00:22:37.930 --> 00:22:42.009
"I never saw the Messenger of Allah, peace be upon him, after that,

00:22:42.009 --> 00:22:47.450
pray a prayer without seeking refuge from the punishment of the grave."

00:22:47.450 --> 00:22:50.769
Commentary on the hadith.

00:22:50.769 --> 00:22:52.369
That a Jewish woman...

00:22:52.369 --> 00:22:54.960
Meaning a Jewish woman...

00:22:54.960 --> 00:22:56.859
...came to ask her.

00:22:56.859 --> 00:22:59.119
Meaning she was seeking a need.

00:22:59.119 --> 00:23:02.119
Meaning He punishes people in their graves.

00:23:02.119 --> 00:23:03.619
This question...

00:23:03.619 --> 00:23:07.220
...is because the knowledge was with 'A'ishah, may Allah be pleased with her.

00:23:07.220 --> 00:23:09.119
That punishment and reward...

00:23:09.119 --> 00:23:11.819
...only occur after the Resurrection.

00:23:11.819 --> 00:23:14.019
This is why she asked.

00:23:14.019 --> 00:23:16.720
"Seeking refuge in Allah from that."

00:23:16.720 --> 00:23:21.339
Meaning, seeking shelter with Allah the Exalted from the punishment of the grave.

00:23:21.339 --> 00:23:24.980
From the benefits of the hadith.

00:23:24.980 --> 00:23:26.980
It is derived from the hadith...

00:23:26.980 --> 00:23:29.279
...the affirmation of the punishment of the grave.

00:23:29.279 --> 00:23:34.869
The people of the Sunnah are in consensus regarding belief in the punishment of the grave and affirming it.

00:23:34.869 --> 00:23:39.470
The hadith contains evidence that the state of the punishment of the grave is grave.

00:23:39.470 --> 00:23:43.869
Therefore, the Prophet, peace and blessings of Allah be upon him, sought refuge from it.

00:23:43.869 --> 00:23:48.480
And he commanded that one seek refuge from it.

00:23:48.480 --> 00:23:51.920
Chapter: Dhikr during an eclipse.

00:23:51.920 --> 00:23:54.420
On the authority of Abu Musa, who said:

00:23:54.420 --> 00:23:56.420
The sun eclipsed.

00:23:56.420 --> 00:24:00.619
The Prophet, peace and blessings of Allah be upon him, stood up in alarm.

00:24:00.619 --> 00:24:03.579
Fearing that the Hour had arrived.

00:24:03.579 --> 00:24:05.279
He came to the mosque.

00:24:05.279 --> 00:24:09.180
He prayed with the longest standing, bowing, and prostration.

00:24:09.180 --> 00:24:11.950
I had never seen him do it before.

00:24:11.950 --> 00:24:13.349
And he said:

00:24:13.349 --> 00:24:16.450
"These signs that Allah sends..."

00:24:16.450 --> 00:24:20.250
"...do not occur due to the death or life of anyone."

00:24:20.250 --> 00:24:23.910
"Rather, Allah uses them to strike fear into His servants."

00:24:23.910 --> 00:24:26.809
"So if you see anything of that..."

00:24:26.809 --> 00:24:32.059
"...then hasten to His remembrance, His supplication, and His seeking of forgiveness."

00:24:32.059 --> 00:24:35.470
Commentary on the hadith.

00:24:35.470 --> 00:24:39.470
"The Prophet, peace and blessings of Allah be upon him, stood up in alarm."

00:24:39.470 --> 00:24:41.500
Meaning, afraid.

00:24:41.599 --> 00:24:44.500
"Fearing," meaning, afraid.

00:24:44.500 --> 00:24:46.299
"That the Hour had arrived."

00:24:46.299 --> 00:24:48.099
Meaning, that it had begun.

00:24:48.099 --> 00:24:49.700
"These signs..."

00:24:49.700 --> 00:24:51.299
...meaning the portents.

00:24:51.299 --> 00:24:53.400
Such as solar and lunar eclipses.

00:24:53.400 --> 00:24:57.799
Earthquakes, severe winds, and the like.

00:24:57.799 --> 00:25:02.500
For in each of them, Allah the Exalted strikes fear into His servants.

00:25:02.500 --> 00:25:05.119
Perhaps they might return [to Him].

00:25:05.119 --> 00:25:07.819
"So if you see anything of that..."

00:25:07.819 --> 00:25:10.319
...meaning from those signs.

00:25:10.319 --> 00:25:14.420
"...then hasten to His remembrance, His supplication, and His seeking of forgiveness."

00:25:14.420 --> 00:25:16.920
Meaning, turn to Him, the Almighty and Majestic.

00:25:16.920 --> 00:25:21.099
And seek His aid to avert the occurring event.

00:25:21.099 --> 00:25:25.019
From the benefits of the hadith.

00:25:25.019 --> 00:25:27.119
It is derived from the hadith...

00:25:27.119 --> 00:25:31.019
...that the sun and the moon are among the signs of Allah, the Almighty and Majestic.

00:25:31.019 --> 00:25:33.680
He uses them to strike fear into His servants.

00:25:33.680 --> 00:25:38.380
It contains guidance to persist in seeking forgiveness to avert calamity.

00:25:38.380 --> 00:25:41.880
It contains [the instruction] to hasten to remembrance, supplication, and worship.

00:25:41.880 --> 00:25:47.940
When frightening signs appear.

00:25:47.940 --> 00:25:53.309
Chapters on the Prostration of the Qur'an.

00:25:53.309 --> 00:25:58.359
Chapter: What has been narrated regarding the prostration of the Qur'an and its Sunnah.

00:25:58.359 --> 00:26:01.990
On the authority of 'Abdullah, may Allah be pleased with him, who said:

00:26:01.990 --> 00:26:07.089
"The first Surah in which a prostration was revealed was [Surah] al-Najm."

00:26:07.089 --> 00:26:08.289
He said:

00:26:08.289 --> 00:26:12.190
The Messenger of Allah, peace and blessings of Allah be upon him, prostrated.

00:26:12.190 --> 00:26:14.390
And those behind him prostrated.

00:26:14.390 --> 00:26:15.990
Except for one man.

00:26:15.990 --> 00:26:20.490
I saw him take a handful of dust and prostrate upon it.

00:26:20.490 --> 00:26:24.390
I saw him after that killed as a disbeliever.

00:26:24.390 --> 00:26:27.799
He was Umayyah Ibn Khalaf.

00:26:27.799 --> 00:26:31.009
Commentary on the hadith.

00:26:31.009 --> 00:26:35.109
"The first Surah in which a prostration was revealed was al-Najm."

00:26:35.109 --> 00:26:37.170
Meaning, in Makkah.

00:26:37.170 --> 00:26:39.069
"And those behind him prostrated."

00:26:39.069 --> 00:26:42.900
Meaning, with the Prophet, peace and blessings of Allah be upon him.

00:26:42.900 --> 00:26:46.299
"He took a handful of dust and prostrated upon it."

00:26:46.299 --> 00:26:49.299
Meaning, he did so out of arrogance.

00:26:49.299 --> 00:26:50.799
"I saw him."

00:26:50.799 --> 00:26:55.289
The observer is 'Abdullah Ibn Mas'ud, may Allah be pleased with him.

00:26:55.289 --> 00:26:58.670
From the benefits of the hadith.

00:26:58.670 --> 00:27:00.670
It is derived from the hadith...

00:27:00.670 --> 00:27:03.670
...the reason for the obligation of the prostration of recitation.

00:27:03.670 --> 00:27:06.170
Recitation is for the one reciting.

00:27:06.170 --> 00:27:09.269
And listening is for the one listening.

00:27:09.269 --> 00:27:12.670
It contains the affirmation of the prostration of Surah al-Najm.

00:27:12.670 --> 00:27:15.869
The hadith contains an indication of the condemnation of arrogance.

00:27:15.869 --> 00:27:21.119
And the evil end of the arrogant.

00:27:21.119 --> 00:27:24.099
Chapter: The prostration of [Surah] Sad.

00:27:24.099 --> 00:27:27.799
On the authority of Ibn 'Abbas, may Allah be pleased with them both, who said:

00:27:27.799 --> 00:27:31.400
"Sad is not among the obligatory prostrations."

00:27:31.400 --> 00:27:36.819
"Yet I saw the Prophet, peace and blessings of Allah be upon him, prostrate during it."

00:27:36.819 --> 00:27:39.910
Commentary on the hadith.

00:27:39.910 --> 00:27:42.410
"Not among the obligatory prostrations."

00:27:42.410 --> 00:27:46.500
It is not among the prostrations whose performance is confirmed as mandatory.

00:27:46.500 --> 00:27:49.849
From the benefits of the hadith.

00:27:49.849 --> 00:27:51.849
It is derived from the hadith...

00:27:51.849 --> 00:27:55.150
...that the basis for prostrations is [based on] divine instruction (tawqif).

00:27:55.150 --> 00:27:59.049
The hadith indicates the affirmation of the prostration of Surah Sad.

00:27:59.049 --> 00:28:03.930
There is a difference of opinion regarding its emphasis.

00:28:03.930 --> 00:28:07.430
Chapter: The prostration of Muslims with the polytheists.

00:28:07.430 --> 00:28:11.740
The polytheist is impure and does not have wudu'.

00:28:11.740 --> 00:28:15.039
On the authority of Ibn 'Abbas, may Allah be pleased with them both:

00:28:15.039 --> 00:28:19.440
That the Prophet, peace and blessings of Allah be upon him, prostrated during [Surah] al-Najm.

00:28:19.440 --> 00:28:22.839
And the Muslims and the polytheists prostrated with him.

00:28:22.839 --> 00:28:25.980
As did the Jinn and mankind.

00:28:25.980 --> 00:28:29.000
Commentary on the hadith.

00:28:29.000 --> 00:28:31.099
"And the Jinn and mankind."

00:28:31.099 --> 00:28:35.359
The way of knowing the prostration of the Jinn is through revelation.

00:28:35.359 --> 00:28:38.740
From the benefits of the hadith.

00:28:38.740 --> 00:28:41.740
The hadith affirms the world of the Jinn.

00:28:41.740 --> 00:28:45.170
And that the Jinn are held accountable just like humans.

00:28:45.170 --> 00:28:47.670
It contains [the principle] that impurity is of two types.

00:28:47.670 --> 00:28:52.450
Physical and spiritual.

00:28:52.450 --> 00:28:56.660
Chapter: One who recites a prostration verse and does not prostrate.

00:28:56.660 --> 00:28:59.460
On the authority of Zayd Ibn Thabit, who said:

00:28:59.460 --> 00:29:03.859
I recited [Surah] al-Najm to the Prophet, peace and blessings of Allah be upon him.

00:29:03.859 --> 00:29:06.910
And he did not prostrate during it.

00:29:06.910 --> 00:29:10.000
Commentary on the hadith.

00:29:10.000 --> 00:29:13.660
"Al-Najm," meaning Surah al-Najm.

00:29:13.660 --> 00:29:16.970
From the benefits of the hadith.

00:29:16.970 --> 00:29:19.470
The hadith shows the Companions presenting the Qur'an.

00:29:19.470 --> 00:29:22.970
To the Prophet, peace and blessings of Allah be upon him.

00:29:22.970 --> 00:29:28.579
And that the prostration of recitation is based on divine instruction.

00:29:28.579 --> 00:29:32.529
Chapter: One who prostrates when the reciter prostrates.

00:29:32.529 --> 00:29:34.529
On the authority of Ibn 'Umar, who said:

00:29:34.529 --> 00:29:37.529
The Prophet, peace and blessings of Allah be upon him, used to...

00:29:37.529 --> 00:29:40.529
...recite a prostration verse while we were with him.

00:29:40.529 --> 00:29:43.029
He would prostrate, and we would prostrate with him.

00:29:43.029 --> 00:29:44.529
We would become crowded.

00:29:44.529 --> 00:29:47.029
Until one of us could not find [a place] for his forehead.

00:29:47.029 --> 00:29:49.880
A spot to prostrate upon.

00:29:49.880 --> 00:29:53.359
Commentary on the hadith.

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"We would become crowded until one of us could not find..."

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Meaning, some of us.

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"A spot," meaning a place.

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From the benefits of the hadith.

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The hadith shows that the prostration of recitation...

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...is for the reciter and the listener.

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It contains [the virtue of] eagerness to do good.

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And racing toward it.

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It contains the necessity of following his [the Prophet's] actions.

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Chapter: One who holds that Allah, the Almighty and Majestic...

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...did not make the prostration obligatory.

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On the authority of Rabi'ah Ibn 'Abdullah...

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...Ibn al-Hudayr al-Taymi:

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That 'Umar Ibn al-Khattab, may Allah be pleased with him...

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...recited on Friday from the pulpit...

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...Surah al-Nahl.

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Until, when he reached the prostration [verse]...

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...he descended and prostrated.

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And the people prostrated.

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Until, when the following Friday came...

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...he recited it.

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Until, when he reached the prostration [verse]...

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He said:

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"O people!"

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"We pass by the prostration [verses]."

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"Whoever prostrates has done right."

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"And whoever does not prostrate..."

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"...there is no sin upon him."

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And 'Umar, may Allah be pleased with him, did not prostrate.

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"He descended and prostrated."

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Meaning, he descended from the pulpit and prostrated.

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"The following [Friday]."

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Meaning, the upcoming one.

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"We pass by the prostration [verses]."

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Meaning, we recite or hear a verse containing a prostration.

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"Whoever prostrates has done right."

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Meaning, in his action, he has followed the Sunnah.

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"And whoever does not prostrate, there is no sin upon him."

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The negation of sin for one who leaves the action by choice...

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...indicates that it is not obligatory.

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From the benefits of the hadith.

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It is derived from the hadith...

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...that the action of a Companion which cannot be reached through [personal] opinion...

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...has the status of a raised [Prophetic] report.

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It contains the statement of a Companion while the others remain silent.

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This is considered a tacit consensus.

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The hadith shows that people in prayer are followers of their Imam.

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It contains the permissibility of a slight pause between the recitation and the prostration.